Speech in the midst of the prayer while being aware of it in this state is impossible, because this is a state of forgetfulness where it is impossible to guard against speech. It is also a state where the ignorance of the prohibition of speech therein may occur to its possessor, so it is not valid to draw an analogy of what differs from it in these two matters to it. Nor is there any text regarding it; when text, analogy, and consensus are absent, the establishment of the ruling is precluded, for establishing it would be the initiation of a ruling without evidence, and there is no way to do so.
Section: The speech that invalidates the prayer is that which consists of two letters. This is the opinion of our companions and the companions of al-Shafi'i, because a word is formed by two letters, such as his saying: "ab" (father), "akh" (brother), and "dam" (blood). The same applies to verbs and particles, and no word is formed by fewer than two letters. If one said: "la" (no), he has invalidated his prayer, because it is two letters: lam and alif. If he laughs and two letters become apparent, his prayer is invalidated. Similarly, if he laughs aloud (qahqaha) and two letters do not become apparent, it is likewise invalidated. This is the opinion of Jabir ibn Abdullah, Ata, Mujahid, al-Hasan, Qatada, al-Nakha'i, al-Awza'i, al-Shafi'i, and the People of Opinion (Ashab al-Ra'y), and we do not know of any dissenter regarding it. Ibn al-Mundhir said: They have reached a consensus that laughing aloud invalidates the prayer, and the majority of scholars hold that smiling does not invalidate it. Jabir ibn Abdullah reported from the Prophet (peace be upon him) that he said: "Laughing aloud (al-qahqaha) breaks the prayer but does not break the ablution." Reported by al-Daraqutni in his "Sunan".
Section: As for blowing (al-nafkh) in the prayer, if it consists of two letters, it invalidates his prayer, because it is speech; otherwise, it does not invalidate it. Ahmad said: "Blowing, in my view, is in the same category as speech." He also said: "His prayer has become invalidated," due to the hadith of Ibn Abbas: "Whoever blows in the prayer has spoken." It has also been narrated from Abu Hurayrah and Sa'id ibn Jubayr. Ibn al-Mundhir said: It is not established from Ibn Abbas,
(6) In (M): "fasadat" (invalidated). (7) In (A) and (M): "yakun" (is). (8) Omitted from (A). (9) In the section: "Chapter on the hadiths of laughing aloud in prayer and their causes," from the Book of Purification. Sunan al-Daraqutni 1/173. (10) Recorded by Abd al-Razzaq and Ibn Abi Shaybah in the "Chapter on Blowing in Prayer," from the Book of Purification. Musannaf Abd al-Razzaq 2/189, and Musannaf Ibn Abi Shaybah 2/264.
الكلامِ في صُلْبِ الصَّلاةِ عَالِمًا بها على هذه الحالِ مُمْتَنِعٌ؛ لأنَّ هذه حالُ نِسْيَانٍ، غيرُ مُمْكِنٍ التَّحَرُّزُ من الكلام فيها، وهى أيضًا حالٌ يَتَطرَّقُ الجَهْلُ إلى صاحِبها بِتَحْرِيمِ الكلامِ فيها، فلا يَصِحُّ قِياسُ ما يُفَارِقُها في هذين الأمْرَيْنِ عليها، ولا نَصَّ فيها، وإذا عُدِمَ النَّصُّ والقياس والإِجْمَاعُ، امْتَنَعَ ثُبوتُ الحُكْمِ؛ لأنَّ إثْبَاتَه يكونُ ابْتِدَاءَ حُكْمٍ بغيرِ دَلِيلٍ، ولا سَبِيلٍ إليه.
فصل: والكلامُ المُبْطِلُ ما انْتَظَمَ حَرْفَيْنِ. هذا قولُ أصْحابِنا وأصْحابِ الشَّافِعِىِّ؛ لأنَّ بالحَرْفَيْنِ تكونُ كَلِمَةٌ كقوْلِه: أبٌ وأخٌ ودَمٌ. وكذلك الأفْعالُ والحُروفُ، ولا تَنْتَظِمُ كَلِمَةٌ من أقلَّ من حَرْفَيْنِ. ولو قال: لا. أفْسَدَ (٦) صَلاتَه؛ لأنَّها حَرْفانِ لامٌ وألِفٌ. وإن ضَحِك فبانَ حَرْفَانِ، فَسَدَتْ صَلاتُه. وكذلك وإن قَهْقَهَ ولم يَبِنْ (٧) حَرْفَانِ. وبهذا قال جابِرُ بنُ عبدِ اللهِ [، وعَطَاءٌ، ومُجَاهِدٌ والحَسَنُ، وقَتَادَةُ، والنَّخَعِىُّ، والأوْزَاعِىُّ، والشَّافِعِىُّ، وأصْحابُ الرَّأْى، ولا نَعْلَمُ فيه مُخَالِفًا. قال ابْنُ المُنْذِرِ: أَجْمَعُوا على أن الضَّحِكَ يُفْسِدُ الصَّلاةَ، وأكْثَرُ أَهْلِ العِلْمِ على أنَّ التَّبَسُّمَ لا يُفْسِدُها، وقد رَوَى جابِرُ بنُ عبدِ اللهِ] (٨)، عن النَّبِيِّ -صلى اللَّه عليه وسلم-، أنه قال: "القَهْقَهَةُ تَنْقُضُ الصَّلاةَ ولا تَنْقُضُ الوُضُوءَ". رَوَاهُ الدَّارَقُطْنِىُّ، في "سُنَنِهِ" (٩).
فصل: فأمَّا النَّفْخُ في الصَّلاةِ، فإن انْتَظَمَ حَرفَيْنِ أفْسَدَ صَلاتَه؛ لأنَّه كلامٌ، وإلَّا فلا يُفْسِدُها. وقد قال أحمدُ: النَّفْخُ عِنْدِى بِمَنْزِلَةِ الكلامِ. وقال أيضًا: قد فسَدَتْ صلاتُه؛ لِحَدِيثِ ابنِ عَبَّاسٍ: "مَنْ نَفَخَ في الصَّلاةِ فقد تكَلَّمَ" (١٠). ورُوِى عن أبِى هُرَيْرَةَ أيضًا، وسَعِيدِ بن جُبَيْرٍ. وقال ابْنُ المُنْذِرِ: لا يَثْبُتُ عن ابْنِ عَبَّاسٍ،
(٦) في م: "فسدت".(٧) في أ، م: "يكن".(٨) سقط من: أ.(٩) في: باب أحاديث القهقهة في الصلاة وعللها، من كتاب الطهارة. سنن الدارقطني ١/ ١٧٣.(١٠) أخرجه عبد الرزاق، وابن أبي شيبة، في: باب النفخ في الصلاة، من كتاب الطهارة. مصنف عبد الرزاق ٢/ ١٨٩، ومصنف ابن أبي شيبة ٢/ ٢٦٤.
